Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

Yea, moreover, wine is treacherous, a haughty man, that keepeth not at home; who enlargeth his desire as Sheol, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.

And as wine deceiveth him that drinketh it: so shall the proud man be, and he shall not be honoured: who hath enlarged his desire like hell: and is himself like death, and he is never satisfied: but will gather together unto him all nations, and heap together unto him all people.

And moreover, the wine is treacherous: he is a proud man, and keepeth not at rest, he enlargeth his desire as Sheol, and he is like death and cannot be satisfied; and he assembleth unto him all nations, and gathereth unto him all peoples.

Yea, moreover, wine is a treacherous dealer, a haughty man, and that keepeth not at home; who enlargeth his desire as hell, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.

Yes also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire, as hell, and is as death, and cannot be satisfied, but gathereth to him all nations, and collecteth to him all people:

And also, because the wine is treacherous, A man is haughty, and remaineth not at home, Who hath enlarged as sheol his soul, And is as death that is not satisfied, And doth gather unto itself all the nations, And doth assemble unto itself all the peoples,

Yes also, because he transgresses by wine, he is a proud man, neither keeps at home, who enlarges his desire as hell, and is as death, and cannot be satisfied, but gathers to him all nations, and heaps to him all people:

A curse on the cruel and false one! the man full of pride, who never has enough; who makes his desires wide as the underworld! he is like death; he is never full, but he makes all nations come to him, getting all peoples together to himself.

Yea, moreover, wine is a treacherous dealer; The haughty man abideth not; He who enlargeth his desire as the nether-world, And is as death, and cannot be satisfied, But gathereth unto him all nations, And heapeth unto him all peoples.

And in the manner that wine deceives the heavy drinker, so will the arrogant man be deceived, and he will not be honored. He has enlarged his life like hellfire, and himself like death, and he is never fulfilled. And he will gather to himself all nations, and he will amass for himself all peoples.

Quanto magis (vel, etiam certe) vino transgrediens vir superbus, et non habitabit, quid dilatat quasi sepulchrum animam suam, et est similis morti, (ipse quasi mors, ad verbum,) et non satiabitur (non satiatur, significat actum continuum,) et colliget ad se omnes gentes, et coacervabit ad se omnes populos.

The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by recumbing on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgement he speaks not only of the king, but includes also that tyrannical empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God's vengeance, by which they were to be brought to nothing, was nigh at hand. What ever therefore the Prophet subjoins to the end of the chapter tends to confirm his doctrine, which we have already explained--that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle--that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith; we might indeed be a hundred times deceived; for experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Hence the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judgement on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet. As to the words, these two particles, 'ph ky, aph ki, when joined together, amplify the meaning; and some render them--"how much more;" others take them as a simple affirmative, and render them "truly." I approve of a middle course, and render them "yea, truly;" (Etiam certe;) and they are so taken as I think, in Genesis 3:1, Satan thus asked the woman--yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain,--"How comes it that God should interdict the eating of the fruit? yea, is it so truly? can it be so? So it is in this place, yea, truly, says the Prophet. That it is an amplification may be gathered from the context. He had said before that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step--that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon themselves, can they escape the judgement of God? Far less bearable is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,--"Yea, truly, he who in his pride is like a drunken man, and restrains not himself, and who is even like to wild beasts or to the grave, devouring whatever meets them--he surely will not at length be endured by God." Vengeance, then, is nigh to all the proud, who are cruelly furious, passing all bounds and without any fear. But interpreters differ as to the import of the words which follow. Some render vvgd, bugad, to deceive, and it means so in some places; and they render the clause thus--"Wine deceives a proud man, and he will not dwell." This is indeed true, but the meaning is strained; I therefore prefer to follow the commonly received interpretation--that the proud man transgresses as it were through wine. At the same time I do not agree with others as to the expression "transgressing as through wine." Some give this version--"Man addicted to wine or to drunkenness transgresses;" and then they add--"a proud man will not inhabit;" but they pervert the sentence, and mangle the words of the Prophet; for his words are--By wine transgressing the proud man: he does not say that a man addicted to wine transgresses; but he compares the proud to drunken men, who, forgetting all reason and shame, abandon themselves unto all that is disgraceful; for the drunken distinguishes nothing, and becomes like a brute animal, so that he shuns nothing that is base and unbecoming. This is the reason why the Prophet compares proud men to the drunken, who transgress through wine, that is, who observe no moderation, but indulge themselves in excesses. We now then understand the real meaning of the Prophet, which many have not perceived. [1] As to the word inhabiting I take it in a metaphorical sense, as signifying to rest or to continue in the same place. The drunken are borne along by a certain excitement; so they do not restrain themselves, for they have no power over their feet or their hands: but as wine excites them, so they ramble here and there like insane persons. As then such an unruly temper lays hold on and bewilders drunken men, so the Prophet very aptly says that the proud man never rests. And the reason follows, (provided the meaning be approved,) because he enlarges as the grave his soul he is like to death. This is then the insatiableness which he had mentioned--that the proud cannot be satisfied, and therefore include heaven and earth and sea within the compass of their desires. Since then they thus run here and there, it is no wonder that the Prophet says that they do not rest. He enlarges then as the grave his soul; and then he adds--he heaps together, or congregates, or collects to himself all nations, and accumulates to himself all people; that is, the proud man keeps within no moderate limits; for though he were able to make one heap of all nations, he would yet think that not enough, like Alexander, who wept because he had not then enjoyed the empire of the whole world; and had he enjoyed it his tears would not have been dried; for he had heard that, according to the opinion of Democritus, there were many worlds. What did he mean? even this "Were I to obtain the empire of the world, I should still be poor; for if there are more worlds I should still wish to devour them all." These proud men surpass every kind of drunkenness. We now apprehend the meaning of the words; and though they contain a general truth, yet the Prophet no doubt applies them to the king of Babylon and to all the Chaldeans; for as it has been said, he includes the whole nation. He shows then here, that the Chaldeans were much worse and less excusable than those who with great fierceness elated themselves, for their rage carried them farther, as they wished to swallow up the whole world. But in order to express this more fully, he says that they were like drunken men; and he no doubt indirectly derides here the counsels of princes, who think themselves to be very wise, when either by deceit they oppress their neighbors, or by artful means seize for themselves on the lands of others, or by some contrivance, or even by force of arms, take possession of them. As princes take wonderful delight in their iniquities, so the Prophet says that they are like drunken men who transgress by wine, that is, who are completely overcome by excessive drinking; and at the same time he shows the cause of this drunkenness by mentioning the words gvr yhyr, "proud man." As then they are proud, so all their crafts are like the freaks of drunkenness, that is, furious, as when a man is deprived of reason by wine. Having thus spoken of the Babylonians he immediately adds--

Footnotes

1 - Though the general meaning of the beginning of this verse is what most critics agree in, yet the construction is difficult. The only difference as to the meaning is, whether the proud man is said to be given to wine, or is compared to such an one, or to wine itself. Newcome takes the first, and gives this version-- Moreover, as a mighty man transgresseth through wine, He is proud, and remaineth not at rest. Henderson, agreeing with Grotius and Mede, takes the latter sense, and renders the line as follows:-- Moreoever wine is treacherous; The haughty man stayeth not at home. This is rather a paraphrase than a version; but this is the meaning of which the words are most capable. The two first participles need not be connected according to what Calvin proposes. Then the distich may be thus rendered-- And truly, as wine is treacherous, So is the proud man, and he will not rest. Then follows a delineation of his character-- Because he enlarges as the grave his desire, And he is like death and cannot be satisfied; For he gathers to himself all the nations, And collects to himself all the people. As to wine being treacherous, see Proverbs 30:1. Wine is pleasant to the taste and inviting in its color, but degrading, when taken immoderately, in its effects; so a proud and arrogant man is at first glittering and plausible, and splendid in his appearance, but afterwards cruel and oppressive. This seems to be the most obvious similitude, as contained in the passage. Parkhurst renders the two first lines as follows-- Yea, as when wine deceiveth a man, So he is proud, and is not at rest. He interprets "proud," as meaning "intoxicated with power and dominion," and refers to Daniel 4:30.--Ed.

This general rule the prophet goes on to apply in words which belong in part to all oppressors and in the first instance to the Chaldaean, in part yet more fully to the end and to antichrist. "Yea also, because he transgresseth by wine" (or better, "Yea, how much more, since wine is a deceiver , as Solomon says, Proverbs 20:1, "Wine is a mocker, strong drink is raging, and whosoever erreth thereby shall not be wise;" and Proverbs 23:32, "In the end it biteth like a serpent and pierceth like an adder;" and Hosea Hosea 4:11, "Whoredom and wine and new wine take away the heart." As wine at first gladdens, then deprives of all reason, and lays a man open to any deceit, so also pride. And whereas all pride deceives, how much more , when people are either heated and excited by the abuse of God's natural gifts, or drunken with prosperity and hurried away, as conquerors are, to all excess of cruelty or lust to fulfill their own will, and neglect the laws of God and man.
Literal drunkenness was a sin of the Babylonians under the Persian rule, so that even a pagan says of Babylon, "Nothing can be more corrupt than the manners of that city, and more provided with all to rouse and entice immoderate pleasures;" and "the Babylonians give themselves wholly to wine, and the things which follow upon drunkenness." It was when flushed with wine, that Belshazzar, with his princes his wives and his concubines, desecrated the sacred vessels, insulted God in honor of his idols, and in the night of his excess "was slain." Pride blinded, deceived, destroyed him. It was the general drunkenness of the inhabitants, at that same feast, which enabled Cyrus, with a handful of men, to penetrate, by means of its river, the city which, with its provisions for many years and its impregnable walls, mocked at his siege. He calculated beforehand on its feast and the consequent dissolution of its inhabitants; but for this, in the language of the pagan historian, he would have been caught "as in a trap," his soldiery drowned.
He is a proud man, neither keepeth at home. - It is difficult to limit the force of the rare Hebrew word rendered "keep at home;" for one may cease to dwell or abide at home either with his will or without it; and, as in the case of invaders, the one may he the result of the other. He who would take away the home of others becomes, by God's Providence, himself homeless. The context implies that the primary meaning is the restlessness of ambition; which abides not at home, for his whole pleasure is to go forth to destroy. Yet there sounds, as it were, an undertone, "he would not abide in his home and he shall not." We could scarcely avoid the further thought, could we translate by a word which does not determine the sense, "he will not home," "he will not continue at home." The words have seemed to different minds to mean either; as they may . Such fullness of meaning is the contrary of the ambiguity of pagan oracles; they are not alternative meanings, which might be justified in either case, but cumlative, the one on the other. The ambitious part with present rest for future loss. Nebuchadnezzar lost his kingdom and his reason through pride, received them back when he humbled himself; Belshazzar, being proud and impenitent, lost both his kingdom and life.
Who enlargeth his desire - literally, his soul. The soul becomes like what it loves. The ambitious man is, as we say, "all ambition;" the greedy man, "all appetite;" the cruel man, "all savagery;" the vain-glorious, "all vain glory." The ruling passion absorbs the whole being. It is his end, the one object of his thoughts, hopes, fears. So, as we speak of "largeness of heart," which can embrace in its affections all varieties of human interests, whatever affects man, and "largeness of mind" uncramped by narrowing prejudices, the prophet speaks of this "ambitious man widening his soul," or, as we should speak, "appetite," so that the whole world is not too large for him to long to grasp or to devour. So the Psalmist prays not to be delivered into the murderous desire of his enemies (Psalm 27:12; Compare Psalm 41:3 (Psalm 41:2 in English); Ezek. 26:27) (literally their soul,) and Isaiah, with a metaphor almost too bold for our language Isaiah 5:14, "Hell hath enlarged her soul, and opened her mouth beyond measure." It devours, as it were, first in its cravings, then in act.
As hell - which is insatiable Proverbs 30:15. He saith, "enlargeth"; for as hell and the grave are year by year fuller, yet there is no end, the desire "enlargeth" and becometh wider, the more is given to it to satisfy it.
And (he) is (himself) as death - o, sparing none. Our poetry would speak of a destroyer as being "like the angel of death;" his presence, as the presence of death itself. Where he is, there is death. He is as terrible and as destroying as the death which follows him.
And cannot be satisfied - Even human proverbs say (Juv. Sat. xiv. 139): "The love of money groweth as much as the money itself groweth." "The avaricious is ever needy." Ecclesiastes 5:10 : "he that loveth silver shall not be satisfied with silver." For these fleeting things cannot satisfy the undying soul. It must hunger still; for it has not found what will allay its cravings .
But gathereth - literally, "And hath gathered" - He describes it, for the rapidity with which he completes what he longs for, as though it were already done.
Unto him all nations, and heapeth unto him all people - One is still the subject of the prophecy, rising up at successive times, fulfilling it and passing away, Nebuchadnezzar, Alexander, Attila, Timur, Genghizchan, Hunneric, scourges of God, all deceived by pride, all sweeping the earth, all in their ambition and wickedness the unknowing agents and images of the evil One, who seeks to bring the whole world under his rule. But shall it prosper?

Because he transgresseth by wine - From the present translation, it is not easy to see either reason or meaning in the first clause of this verse. Newcome translates, "Moreover, as a mighty man transgresseth through wine, he is proud, and remaineth not at rest." Houbigant thus: "For he, though he be a despiser, and powerful, and proud, yet shall he not have rest."
Nebuchadnezzar is here represented in his usual character, proud, haughty, and ambitious; inebriated with his successes, and determined on more extensive conquests; and, like the grave, can never have enough: yet, after the subjugation of many peoples and nations, he shall be brought down, and become so despicable that he shall be a proverb of reproach, and be taunted and scorned by all those whom he had before enslaved.
And cannot be satisfied - When he has obtained all that is within his reach, he wishes for more; and becomes miserable, because any limits are opposed to his insatiable ambition. It is said of Alexander: -
Unus Pellaeo juveni non sufficit orbis;
Aestuat infelix angusto limite mundi.
Juv. Sat. 10:168.
One world sufficed not Alexander's mind;
Coop'd up, he seem'd on earth and seas confined.
And the poet justly ridicules him, because at last the sarcophagus was found too large for his body!

Yea also, because (e) he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth to him all nations, and heapeth to him all people:
(e) He compares the proud and covetous man to a drunkard that is without reason and sense, whom God will punish and make a laughing stock to all the world: and this he speaks for the comfort of the godly, and against the Chaldeans.

Yea also, because he transgresseth by wine,.... Or rather, "how much less" or "more (o), wine dealing treacherously": or "a man of wine", as Aben Ezra supplies it; that is, a winebibber, as Kimchi and Ben Melech interpret it: and the sense in connection with the preceding verse Habakkuk 2:4 is, if a Jew, elated with his works of righteousness, his soul is not right in him, "how much less" a drunken, treacherous, proud, and ambitious heathen? if the Scribes and Pharisees, who expected the coming of the Messiah, yet withdrew from him, and opposed themselves unto him when come, "how much more" will such persons set themselves against him and his interest, thus described? by whom are meant, not the Babylonian monarchs, Nebuchadnezzar and Belshazzar and the Chaldeans, as usually interpreted, though there are many things in the account applicable to them; but this is breaking the thread of the prophecy, which carries on the account of the enemies of Christ, and of his kingdom, from his first to his second coming; whereas to interpret this prophecy of the Chaldeans is to go back to times before the first coming of Christ; nor does it seem necessary to say anything more concerning them, since the people of God might be satisfied that these would be in their turn destroyed, and they delivered from them; and that they, the Jews, could not be cut off as a people, since the promise of the Messiah, as springing from them, is firmly established; and it is so strongly asserted, that he should come at the appointed time, and not tarry: after which the prophet goes on to observe two different sorts of people among the Jews; one sort proud and vain glorious, who opposed themselves to Christ when he came; the other sort true believers in him, who lived by faith upon him: so things would stand among the Jews when Christ came, and so they did; there was a separation among them on his account: next the prophet proceeds to observe another sort of enemies to Christ and his interest among the heathens, which was not to be wondered at, and therefore introduced by a comparative particle, "how much more" or "less"; and who must be removed to make way for his kingdom and glory in the latter day, manifestly pointed at in Habakkuk 2:14 now who can these be but the Romans, both Pagan and Papal in succession? and with these and their rulers, civil and ecclesiastical, do the characters given as well agree as with the Babylonian monarchy, and the Chaldeans, or better and therefore, after Cocceius and Van Till I shall choose to interpret the whole of them; and it is well known that several of the Roman emperors were greatly given to luxury and intemperance, the first character they stand described by in the text. Tiberius was greatly addicted to this vice; and, because of his greediness after wine (p), used to be called Biberius Caldius Mero, instead of Tiberius Claudius Nero; his successor Caligula spent the immense riches Tiberius had gathered together in less than a year's time in luxury and intemperance (q); and Claudius, that succeeded him, scarce ever went out of his doors but he was drunk (r); and Nero, who came after him to the empire, was of unusual luxury and sumptuousness, as the historian says (s); he used to keep on his banquets from the middle of the day to the middle of the night (t); to say nothing of Domitian, Commodus, and other emperors that followed after them: and these men were deceitful and treacherous, both to their friends and enemies; and it is no wonder that such as these should oppose themselves to the kingdom and interest of Christ, as they did. Kimchi interprets this of Nebuchadnezzar; and Jarchi of Belshazzar; and most interpreters think it refers to his drinking in the vessels of the temple, Daniel 5:2,
he is a proud man; the Roman emperors were excessively proud, like the unjust judge, neither feared God, nor regarded man; nay, set up themselves for gods, and required divine worship to be given them. Caius Caligula claimed divine majesty to himself, and set himself up to be worshipped among his brother gods; he built a temple to his own deity, and appointed priests and sacrifices; and placed a golden image of himself in it, and clothed it every day with such a garment as he himself wore (u); he also set up his own image in the temple at Jerusalem. Nero suffered himself to be called lord and god by Tiridates king of the Armenians, with bended knees, and hands lift up to heaven. Domitian and Aurelianus took the same titles as Nero did; and Dioclesian would be worshipped as a god, and called himself the brother of the sun and moon; and no marvel that such men as these should be enemies to Christ, and persecutors of his people:
neither keepeth at home; or "dwells not in the fold" (w); in the sheepfold of Christ, in his church, being none of his sheep, an alien from the commonwealth of Israel; and so it denotes a infidel, an heathen; a fit character for the Pagan emperors, who had no habitation in the house of God. Kimchi interprets it of Nebuchadnezzar's kingdom not being continued; or of his being driven from his habitation, his palace, from among men, to live with beasts; but it is the character, and not the punishment, of the person that is here pointed at:
who enlargeth his desire as hell, and is as death, and cannot be satisfied; death and the grave, though such vast numbers are continually slain by the one, and laid in the other, yet are never satisfied; see Proverbs 27:20. This describes the insatiable thirst of the Roman emperors after honour, riches, and universal monarchy; who were never satisfied with what they obtained:
but gathereth unto him all nations, and heapeth unto him all people; that is, subdued them, and made them provinces of the Roman empire, and tributary to it, even almost all the then known world; hence the Roman empire is called the whole world, Luke 2:1 so Agrippa, in his orations to the Jews, mentions all nations as subject to the Romans (x).
(o) "quanto magis", Calvin, Drusius, Tarnovius, Cocceius, Van Till, Burkius. (p) Suetonius in Vita Tiberii, c. 42. (q) Ib. Vita Caligulae, c. 37. (r) Ib. Vita Claudii, c. 33. (s) Eutrop. Hist. Romans. l. 7. (t) Suetonius in Vita Neronis, c. 27. (u) Suetonius in Vita Caligulae, c. 22. (w) "qui non habitat; quod de mansionibus ovium imprimius dicitur", Cocceius; "qui non inhabitat grata", Van Till. (x) Apud Joseph de Bello Jude. l. 2. c. 16. sect. 4.

The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people. The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these. No more of what we have is to be reckoned ours, than what we come honestly by. Riches are but clay, thick clay; what are gold and silver but white and yellow earth? Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth. And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day! They overload themselves with this thick clay, and so sink themselves down into destruction and perdition. See what will be the end hereof; what is gotten by violence from others, others shall take away by violence. Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it. There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family. Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it. Those who wrong their neighbours, do much greater wrong to their own souls. If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him. There are not greater drudges in the world than those who are slaves to mere wordly pursuits. And what comes of it? They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit. By staining and sinking earthly glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.

Yea also, because--additional reason why the Jews may look for God punishing their Chaldean foe, namely, because . . . he is
a proud man--rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare Daniel. 5:1-31, and CURTIUS [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (Daniel 5:2-4, Daniel 5:30; compare Proverbs 20:1; Proverbs 30:9; Proverbs 31:5).
enlargeth his desire as hell--the grave, or the unseen world, which is "never full" (Proverbs 27:20; Proverbs 30:16; Isaiah 5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.

Habakkuk 2:5 is closely connected with Habakkuk 2:4, not only developing still further the thought which is there expressed, but applying it to the Chaldaean. אף כּי does not mean "really if" (Hitzig and others), even in Job 9:14; Job 35:14; Ezekiel 15:5, or 1-Samuel 21:6 (see Delitzsch on Job 35:14), but always means "still further," or "yea also, that;" and different applications are given to it, so that, when used as an emphatic assurance, it signifies "to say nothing of the fact that," or when it gives emphasis to the thing itself, "all the more because," and in negative sentences "how much less" (e.g., 1-Kings 8:27). In the present instance it adds a new and important feature to what is stated in Habakkuk 2:4, "And add to this that wine is treacherous;" i.e., to those who are addicted to it, it does not bring strength and life, but leads to the way to ruin (for the thought itself, see Proverbs 23:31-32). The application to the Chaldaean is evident from the context. The fact that the Babylonians were very much addicted to wine is attested by ancient writers. Curtius, for example (Habakkuk 2:1), says, "Babylonii maxime in vinum et quae ebrietatem sequuntur effusi sunt;" and it is well known from Daniel 5 that Babylon was conquered while Belshazzar and the great men of his kingdom were feasting at a riotous banquet. The following words גּבר יהיר are not the object to בּוגד, but form a fresh sentence, parallel to the preceding one: a boasting man, he continueth not. ולא introduces the apodosis to גבר יהיר, which is written absolutely. יהיר only occurs again in Proverbs 21:24, and is used there as a parallel to זד: ἀλαζών (lxx), swaggering, boasting. The allusion to the Chaldaean is evident from the relative clause which follows, and which Delitzsch very properly calls an individualizing exegesis to גבר יהיר. But looking to what follows, this sentence forms a protasis to Habakkuk 2:6, being written first in an absolute form, "He, the widely opened one, etc., upon him will all take up," etc. Hirchı̄bh naphshō, to widen his soul, i.e., his desire, parallel to pâ‛ar peh, to open the mouth (Isaiah 5:14), is a figure used to denote insatiable desire. כּשׁאול, like Hades, which swallows up every living thing (see Proverbs 27:20; Proverbs 30:15-16). The comparison to death has the same meaning. ולא ישׂבּע does not refer to מות, but to the Chaldaean, who grasps to himself in an insatiable manner, as in Habakkuk 1:6-7, and Habakkuk 1:15-17. The imperff. consecc. express the continued gathering up of the nations, which springs out of his insatiable desire.

He - The king of Babylon. Wine - Hereby Belshazzar, his city and kingdom of Babylon fell a prey to Darius and Cyrus. At home - Is ever abroad warring upon some or other. Unto him - To his kingdom. All nations - That are round about him.